Why do your fatwas differ regarding making up missed obligatory prayers, with some enjoining making them up and others holding that sincere repentance and an abundance of supererogatory prayers are sufficient, even with the presence of weak or baseless hadiths in one of the fatwas?

Fatwa (definition) no. 105137 contains only two Marfu‘ hadiths from the Prophet, peace and blessings be upon him. One was narrated by Al-Hakim, who authenticated its chain of narration, and the other was narrated by Ahmad, Al-Bazzar, and Ibn Hibban, with Ibn Hibban authenticating it. Al-Arna’ut described its chain of narration in Musnad Ahmad as authentic, and that of Ibn Hibban as strong. The consensus of scholars is not a prerequisite for authenticating a hadith (definition) to use it as evidence; the authentication by some of them is sufficient. As for making up intentionally missed prayers, fatwa 36124 mentioned the scholarly disagreement on this issue and ruled in favor of making them up, which is the view of the majority of the four jurists. Praising the book "Fiqh As-Sunnah (definition)" does not imply agreement with all its chosen rulings.